
Class 3X±3A1 
Book _Q_ 



GopightN . 



COBTRIGHT DEPOSIT. 



PRACTICAL MANUAL 
FOR THE SUPERIORS 
OF RELIGIOUS HOUSES 



BY 
FATHER COSTANZO FRIGERIO, SJ. 



Translated from the Italian by 
F. LOUGHNAN 



NEW YORK 

P. J. KENEDY & SONS 

1912 






tfUbtl ©batat 

Remigius Lafort, S.T.L., 

Censor. 



Imprimatur 

John M. Farley, D.D., 

Archbishop of New York. 



New York, June 14th, 191 1. 



• • r 
• c 



Copyright 1912 
P. J. KENEDY & SONS 

New York 



©CU330512 ^ 



PREFACE TO THE ITALIAN 
EDITION 

This little treatise is the fruit of a 
wide experience in the art of direct- 
ing religious persons. 

It treats frankly yet discreetly and 
with unction, of all that is most prac- 
tical and most difficult in the govern- 
ment of communities of women. Its 
teachings are supported by the author- 
ity of the Saints and Masters of the 
Spiritual Life. The author has pro- 
posed to himself the work of forming 
a Superior who, by means of her own 
union with God, by the exemplary 
pursuit of her own perfection, by her 

3 



PREFACE TO ITALIAN EDITION 

zeal for the good of the religious over 
whom she rules, may gather together 
a store of practical wisdom from 
which she may help her subjects with 
sweetness and strength in the spirit- 
ual life, and make them love the holy 
yoke they bear. The means and ob- 
stacles herein enumerated form a 
luminous picture in which the Su- 
perior will find all she has to do and 
to avoid, in order to make herself 
worthy of the post she holds and 
rightly fulfil in the spiritual or- 
der, her office of mother. There- 
fore it would be well that this 
treatise were widely known. Its use, 
nevertheless, is to be reserved for Su- 
periors alone, as its title indicates, and 
the matter of which it treats requires. 

4 



INTRODUCTION 

Beloved Sisters in Jesus Christ. 

Yielding to the requests made to 
me, I present you this little treatise 
in the hope that it may be useful to 
you in the delicate and difficult office 
you fill. In speaking to a community 
one constantly harps upon the same 
string, that of obedience to the Su- 
perior, or to any one holding author- 
ity from her. Prudence does not al- 
low of advice to be publicly given to 
the one who governs the whole Com- 
munity. And yet those who com- 
mand might need admonition even 
more than their subjects, either be- 

5 



INTRODUCTION 

cause though they have become Su- 
periors they have not become impec- 
cable, or because the task of making 
others rightly obey is harder than 
practising obedience oneself. The 
Superior holds the place of God in the 
community. She must rule the ac- 
tions of the Sisters imparting to all a 
movement in conformity with the 
Spirit of the Institute. She is like 
the fly wheel of the machine: if it 
fails to move or if it is irregular, if it 
stops, the gravest consequences must 
necessarily follow. St. Vincent de 
Paul observes that it is a fact con- 
stantly proved by experience that the 
good state of a community as a gen- 
eral rule depends to a great extent 
upon the Superior. If among the 

6 



INTRODUCTION 

Sisters things do not go right, if there 
is relaxation or disorder, the blame is 
generally and justly laid at the door of 
the guilty parties. But the cause of 
all these things is most often the Su- 
perior herself, who complains of them. 
She has not known how to govern 
either herself or others in the right 
way. Hers is a grave responsibility 
of which she will have to render a 
strict account at the judgment seat of 
God. The Holy Ghost declares: 
". . . a most severe judgment 
shall be for them that bear rule." 
(Wfed.vi.6.) 

It is therefore of the highest im- 
portance that while the subjects are 
urged to progress in spiritual fervor, 
the Superior, especially at the time of 

7 



INTRODUCTION 

the Spiritual Exercises and at the 
monthly retreat, should reflect se- 
riously upon the duties of her office, 
and set right all that may be amiss. 
The object of this little book is to be 
a kind of Vade Mecum to you to re- 
mind you of some of the more im- 
portant practical rules. These rules 
are for the most part taken from the 
golden book, "On the conditions of 
a good Superior/' by Fr. Nicholas 
Lancicius, a man no less remarkable 
for sanctity than for his wisdom and 
wide experience. 

May the Sacred Heart of Jesus ac- 
company this little work with the out- 
pouring of His grace ! 



8 



CONTENTS 

CHAPTER PAGE 

I The Spirit of Prayer . . . n 

II Good Example . .... 23 

III Vigilance .......... 33 

IV Prudence .... . . . 45 

V Charity . . N: ,.. ... 55 

VI Firmness ....... 76 



PRACTICAL MANUAL FOR 
THE SUPERIORS OF RE- 
LIGIOUS HOUSES 

CHAPTER I 

THE SPIRIT OF PRAYER 

ST. IGNATIUS in his constitu- 
tions lays down as the first and 
most essential duty of a superior that 
he should be a man of prayer. In 
fact who does not know that of our- 
selves we can do nothing good. That 
we cannot even conceive a good 
thought available to salvation unless 
grace is poured out upon us from on 
high. Now the office of superior is 

ii 



PRACTICAL MANUAL FOR THE 

above all things difficult and danger- 
ous. What prudence and circum- 
spection are necessary to him that 
commands, even in his mode of com- 
manding. A false or thoughtless 
step is often enough to ruin a whole 
community. The subject is only re- 
sponsible to God for not having 
obeyed, whereas the Superior is re- 
sponsible not only for the order given, 
but for all the consequences that fol- 
low therefrom. She may fail either 
from excess or defect. She needs 
must turn to God, the Father of lights, 
beseeching Him to make known to her 
what is for His greater glory and for 
the good of souls. Without prayer 
she runs the risk of being guided by 
self-love or chance, or by obstinacy 

12 



SUPERIORS OF RELIGIOUS HOUSES 

in her own ideas, to the detriment of 
herself and others. A blind man can- 
not guide others safely along a road 
full of pitfalls, at every step he will 
stumble and fall. Every Superior 
must carefully examine her conduct 
in this particular and ask herself: 
In what way have I hitherto governed 
the house, how have I given my or- 
ders? In things of importance have 
I begun by examining the matter be- 
fore God recommending myself to 
Him, praying as the Church teaches 
me : "that I may see what I ought to 
do, and may be enabled to do what I 
see"? (Coll. Sunday within the Oc- 
tave Epiphany.) 

But this duty of commanding may 
be regarded as the least part of the 

13 



PRACTICAL MANUAL FOR THE 

Superior's office: if she confined her- 
self to giving orders, and seeing that 
they were obeyed she would be fulfill- 
ing only one-half of her duties. Her 
chief duty is to direct souls that aim 
at perfection, to stimulate their good- 
will, to smooth away difficulties, to be 
the comfort, support and guide of the 
chaste Spouses of Jesus confided to 
her by their Divine Spouse, that His 
loving designs in their regard may be 
accomplished. How can the Superior 
succeed in so delicate, and so difficult 
an undertaking all in the supernatural 
order, unless she herself is full of God 
and fervent in piety? No one can 
give what he has not got. She may 
speak of spiritual things but the words 
on her lips will be those of a foreign 

H 



SUPERIORS OF RELIGIOUS HOUSES 

language. She may explain duties, 
but will not succeed in making them 
acceptable. The words will come 
from her lips, but the hearts of her 
hearers will remain untouched. 
There may be faults to correct, abuses 
to uproot, hindrances to remove, dif- 
ficulties to overcome. Jesus Christ 
has warned us that without Him we 
can do nothing. (Jo. xv. 5.) You 
are instruments, therefore you must 
be united to the Divine Hand that 
makes use of you. Sometimes you 
labor to do much, and you succeed in 
doing but little, and why? Because 
the blessing of God is lacking. You 
would do all yourself, you neglect 
prayer and so the divine help fails 
you. Add to this the peril of dissipa- 

15 



PRACTICAL MANUAL FOR THE 

tion, for the Superior has to attend to 
all sorts of varied works ; the peril of 
agitation, of discouragement if resist- 
ance or contradictions are met with in 
those whose good is sought ; and then 
say if a Superior does not need to be, 
above all things, a woman of prayer. 
St. Teresa writing to a Superior says : 
'The Lord has made me understand 
that you lack that which is the founda- 
tion of your office, namely piety, the 
spirit of prayer. Now when the 
foundation is taken away the whole 
building falls, because want of piety 
always brings disgust of the things of 
God, disturbance of soul, weariness of 
spirit, haughtiness of speech and a 
dry, severe and unquiet aspect. 
Hence you take no trouble to win 

16 



SUPERIORS OF RELIGIOUS HOUSES 

souls, you have no carefulness of 
them, no courteous manners, no 
charity, no religious spirit, some- 
times even hardly any common sense 
in your judgment of those subject to 
you!" 

Pray then, pray much for yourself 
and also for your sisters. The 
Church obliges every Parish Priest 
to apply the Holy Sacrifice of the 
Mass every week for his parishioners. 
She thus teaches that the duty of the 
pastor is to pray for his flock. Your 
flock is the chosen portion of the fold 
of Christ, you are put in charge of the 
iearest of His lambs. Once a week at 
least, offer Holy Communion for 
them, beseech the Divine Shepherd to 
keep them from the snares of the 

*7 



PRACTICAL MANUAL FOR THE 

devil, to make them grow in virtue, 
to fill them with grace, to in- 
flame them with His love, to make 
them holy. Prayer will be worth 
more than any sort of effort of your 
own. With prayer you will feel 
yourself strong with the strength of 
God: you will be able to say with 
St. Paul: "I can do all things in 
Him that strengtheneth me." (Phil, 
iv. 13.) 

From all that has been said you will 
understand how great should be your 
fidelity and your earnestness in per- 
forming all your spiritual exercises. 
They are the great means of uniting 
yourself with God. Be most scrupu- 
lous in spending upon them all the 
time fixed by the rule, never exempt- 

18 



SUPERIORS OF RELIGIOUS HOUSES 

ing yourself from them save for an 
urgent and unforeseen necessity. 
Let meditation hold the first place in 
these spiritual exercises. It has for 
you a special object, for in meditation 
Our Lord by His doctrine and ex- 
ample teaches you your duties, gives 
you His orders accompanying them 
with His graces. It will be as a 
fountain of running water in your 
soul pouring forth of its abundance 
and riches. Set great store also by 
the Examination of Conscience. If 
it is for all a most efficacious means 
of purifying the soul, for you it is 
still more indispensable, that by it you 
may know all your failings in your 
many duties, failings which may 
easily harm the entire community, so 

19 



PRACTICAL MANUAL FOR THE 

that you may repent of them and ap- 
ply a fitting remedy to them. Let 
Jesus in the Blessed Sacrament be 
your secure refuge. Go often to 
Him, even were it only for a few 
minutes at a time. Tell Him all 
your troubles, unburden your heart 
with Him, speak to Him of each of 
your sisters, beg of Him the grace to 
love them much, especially to love 
those who may be tiresome to you. 
Say to Him with filial confidence: 
Oh, Jesus, beloved Spouse! Thou 
hast laid upon me the office of Su- 
perior, do not abandon me in this 
perilous charge but give me Thy 
good spirit, that it may be with me, 
that it may work with me and teach 
me what is acceptable in Thy Eyes. 

20 



SUPERIORS OF RELIGIOUS HOUSES 

I acknowledge myself unworthy of the 
post I occupy, for I have neither the 
light, nor strength, nor virtue, nor the 
talents that are needed. But the 
less I can presume upon myself, 
the more I lean upon Thee and trust 
and confide in Thy help. Inspire me, 
enlighten and guide me! Give me 
profound humility, which will never 
allow me to despise any one of Thy 
Spouses ; a zeal at once pure, serious, 
discreet in maintaining religious ob- 
servance; but above all, give me 
tender charity, kindness of manner, 
sweetness in act and deed to draw all 
to Thee, and to give to all the spirit- 
ual and temporal help and relief they 
may need. 

Do not part from Jesus without 

21 



SUPERIORS OF RELIGIOUS HOUSES 

begging His blessing, and without 
praying to Our Blessed Lady, the 
Queen of Virgins, to shelter the 
whole house under her maternal man- 
tle. What immense good will these 
visits to Jesus and Mary do to your 
soul! 



22 



CHAPTER II 

GOOD EXAMPLE 

AFTER the spirit of prayer comes 
the other duty of the Superior, 
of preceding all her sisters by good 
example. We read of Jesus Christ 
in the Gospel that "He began to do 
and to teach/' He first set us, by His 
divine actions, the example to be imi- 
tated; and then left us His heavenly 
teaching. Thus after having washed 
the feet of His apostles at the Last 
Supper He said to them: "I have 
given you an example ; that as I have 
done to you, so you do also." (Jo. 

23 



PRACTICAL MANUAL FOR THE 

xiii. 15.) She who holds the place 
of Jesus and represents Him should 
do the same. In the first place im- 
press deeply in your mind that by be- 
coming the Superior you have in no- 
wise ceased to be a religious; that is 
you are obliged to tend towards per- 
fection by the various means which 
the rule prescribes. You are there- 
fore no more dispensed from obser- 
vance of the rules than any of the 
others. You might dispense yourself 
with impunity in the sight of men, 
but not legitimately in God's sight. 
It is a wise saying that a Superior 
before taking a dispensation for her- 
self must have twice as much need 
of it as any of the other nuns. It 

would be strange indeed if she who is 

24 



SUPERIORS OF RELIGIOUS HOUSES 

set apart for the maintenance of the 
rule in all its strictness, should be 
the one to transgress it. Rather 
should you, as far as possible, be the 
first at all the exercises in common; 
in the chapel, or the refectory or the 
recreation. Even should you be in 
the parlor, no one would be surprised 
or ofifended by your saying: "I 
must go, that is the bell calling me to 
join the community." St. Jane 
Frances de Chantal advised the Su- 
periors in her order to clean and keep 
their cells in order themselves as long 
as their strength permitted. It 
would not be out of place if sometimes 
the Superior performed some humble 
and lowly office, either to give an ex- 
ample of humility, or to appreciate 

25 



PRACTICAL MANUAL FOR THE 

better the sacrifices made by those 
who daily fulfil these arduous duties. 
You are not a religious for yourself 
alone ; the very fact of being the Su- 
perior obliges you to impress the re- 
ligious spirit on others by your ex- 
ample. Remember that the sisters 
have lynx eyes to see all you do. 
Nothing escapes their observation. 
Your words, your behavior, your 
way of taking recreation, your man- 
ners, aspect and conduct. They pass 
in examination your clothing, your 
food, your room, your books, pictures 
and furniture. The minutest and 
most trifling things which would 
pass unnoticed in others are all 
noted in you. You are like a light- 
house from whose shining they all 

26 



SUPERIORS OF RELIGIOUS HOUSES 

see and learn the duties they have 
to do, the road they have to follow, 
Example is worth a hundred times 
more than words: without it author- 
ity embitters souls besides losing its 
own strength and prestige. 

In fact with what face can a Su- 
perior exhort her sisters to poverty 
if they see her over-solicitous that 
nothing should be wanting to her. 
How can she inculcate mortification 
if they see her given up to little 
pleasures and satisfactions. Can she 
enjoin silence, exactness, assiduity 
while she takes advantage of her po- 
sition to live as she chooses, w r ith pre- 
texts ever ready to excuse her want 
of observance. Can she exact obe- 
dience while she strives to withdraw 

27 



PRACTICAL MANUAL FOR THE 

herself from subjection to the Supe- 
riors above her, or makes them the 
subject of her criticisms? When she 
shows herself full of jealousy and 
self love to the extent of being angry 
when her subjects have recourse in 
all freedom to the greater Superiors; 
and would pry into their motives for 
so doing, and would even seek to 
know the contents of the letters ad- 
dressed by them to the Superiors or 
by the Superiors to the sisters. St 
Ignatius in his Constitutions does not 
permit the immediate superiors to 
read the letters addressed by their 
subjects to the greater Superiors, nor 
those received by the subjects from 
the Superiors. The opening and 
reading of such letters he holds 

28 



SUPERIORS OF RELIGIOUS HOUSES 

cannot be done without committing 
a grave sin. 

What can be thought of the Supe- 
rior who should refuse, or show re- 
luctance or displeasure in calling the 
extraordinary Confessor asked for, 
from among those set apart for the 
office. How can she be excused of 
disobedience to the grave laws on this 
subject, promulgated by the Sacred 
Congregation acting on the orders 
of the Supreme Pontiff? Of course 
if some grave difficulty were to arise 
on this point, her duty would be to 
lay the matter before the Ecclesias- 
tical authorities, and abide by their de- 
cision. The same may be said of the 
Superior, who after the explicit and 
formal prohibitions by the Holy See 



PRACTICAL MANUAL FOR THE 

of the practice of the manifestation 
of conscience to Superiors, should 
still exact it from her subjects, or 
should let it be seen that she is angry 
with those who do not spontaneously 
make this manifestation to her. 
With such examples as these the sub- 
jects might well be tempted to feel in 
their hearts, if not actually to say to 
such a Superior: "Physician, heal 
thyself/' 

She warmly recommends her sub- 
jects to act always in the spirit of 
faith, to see Jesus Himself in the per- 
son of the Superior. But if she does 
not show Him forth in herself, if in- 
deed she shows herself as unlike to 
Him as possible, how will the poor 
subjects ever be able to behold Him 

3° 



SUPERIORS OF RELIGIOUS HOUSES 

in her? Jesus meek and humble of 
heart, she haughty and irritable. 
Jesus the Prince of Peace Who came 
to bring peace on earth, she impetu- 
ous, contentious, ruffled at very 
slightest contradiction. Jesus chari- 
table with all, she full of partiality 
and favoritism. Jesus drawing all 
to Himself by His benignity and 
sweetness, she freezing all hearts 
like a biting wintry wind by her 
sharp and discourteous ways. Jesus 
who went about doing good, she so 
rigid in refusing even reasonable 
alleviations, regardless of the bodily 
weakness or spiritual infirmity that 
needs them. Jesus prodigal of love 
to sinners, she unable to compas- 
sionate her sisters. St. Paul said to 

3i 



SUPERIORS OF RELIGIOUS HOUSES 

the Corinthians: "Be ye imitators 
of me, as I am of Christ Jesus." 
Can you say these same words to 
your sisters? And yet this must be 
the result of the office you hold, and 
you will have to render an account 
of it to God. But take courage, 
God who has placed you in this of- 
fice, will not fail to uphold you with 
graces in proportion. If there be 
any advantage in being a Superior, 
it consists solely in this, that you are 
placed in the happy necessity of be- 
ing virtuous and holy. Be faithful 
in observance, and if need be, your 
community also will before long be- 
come observant. 



32 



CHAPTER III 

VIGILANCE 

THE third quality requiring in a 
Superior that she may satisfy 
the obligations inherent in her office is 
vigilance. If this is lacking, regular 
observance will soon disappear in the 
Community. Its spirit will be re- 
laxed, and disorders will be intro- 
duced for which the Superior will be 
responsible both before God and man. 
The shepherd who does not watch over 
his flock runs the risk of seeing the 
sheep dispersed and fall into the jaws 
of the wolf. The pilot who in a 

33 



PRACTICAL MANUAL FOR THE 

stormy sea lets go his hold of the 
rudder, will soon find his ship hurled 
upon the rocks. The father who 
does not watch over the conduct of 
his children is responsible for their 
wrong doing. The captain who in 
war takes no thought of the move- 
ment of his soldiers is on his way to 
certain defeat. The story of the 
siege of Malta holds at least 
one memorable lesson. The brave 
Knights defending it had always vic- 
toriously repulsed the furious on- 
slaughts of the Turks. It happened 
that one night the captain of the 
Castle of Sant 'Elmo overcome by 
fatigue fell asleep, his soldiers all fol- 
lowing his example. The Turks 
perceiving this state of affairs, 

34 



SUPERIORS OF RELIGIOUS HOUSES 

brought up their scaling ladders, took 
the citadel by assault and put all its 
valiant defenders to the sword. St. 
Peter exhorts us all to watch, for he 
says : "Our adversary the devil, goeth 
about as a roaring lion, seeking 
whom he mav devour." Are reli- 
gious houses free from his attacks? 
Far from it indeed. The evil one 
redoubles his snares against them, 
for to overcome a virgin consecrated 
to God, a Spouse of Christ, is to him 
so great a triumph that he never 
counts it to be too dearly bought. 
Whose duty is it but the Superior's, 
to watch that the door shall be always 
kept well barred against him? It 
behooves her to be as the Eye of God, 
sweet, calm, serene, full of meekness, 

35 



PRACTICAL MANUAL FOR THE 

but never sleeping, constantly watch- 
ing over all things and over each one 
to remove the occasions of sin or of 
relaxation, to foresee and prevent 
disorders, to know exactly all that is 
done in the community. Not seeing, 
or not taking the trouble to see, is 
to let all things go to ruin. 

Vigilance involves reflection as to 
the way in which the rules are ob- 
served, specially those of silence and 
promptitude in obeying the various 
signals: the consideration also of 
what duties belong to the office as- 
signed to each individual, not that 
the Superior should be imperious or 
too exacting, but in order that she 
may know how to regulate all, as re- 
gards both time and place in the most 

36 



SUPERIORS OF RELIGIOUS HOUSES 

opportune way. Vigilance will dis- 
cover to her any particular friend- 
ships or antipathies, w T hich are to be 
got rid of at once with sweetness no 
less than with energy: also if there 
are any in sorrow or affliction that 
she may skilfully and tactfully learn 
the cause, open her heart and console 
the afflicted. If there are any whose 
health is beginning to suffer, that she 
may promptly supply the necessary 
remedies. If each sister is provided 
with all she needs in the matter of 
food, clothing and all that belongs to 
her work and instead of waiting al- 
ways to be formally asked, providing 
all they require with maternal solici- 
tude and affectionate forethought. 
Vigilance must also be exercised 
37 



PRACTICAL MANUAL FOR THE 

over all dealings with people of the 
world, that they should be as rare 
and as brief as possible ; that the Con- 
fessor should not be allowed to inter- 
fere in the temporal administration of 
the house or its internal affairs, which 
generally leads to great and many 
disagreeable complications; that no 
books or pamphlets unfit for religious 
persons be allowed into the convent, 
or works or even ecclesiastical per- 
sons infected with modernist notions. 
In the time of Jansenism various reli- 
gious communities were ruined pre- 
cisely by this means. The paper 
wrapping parcels from the outide 
may sometimes contain things dis- 
turbing to chastity of the imagina- 
tion, and troubling to peace of mind. 

38 



SUPERIORS OF RELIGIOUS HOUSES 

Good books themselves even though 
written by Saints are not good indis- 
criminately for all. 

Then there is vigilance of the tem- 
poral administration, the careful pre- 
serving of the household effects, the 
cleanliness of the whole place, the 
service of the Church, the overlook- 
ing of the servants, in fact all that 
relates to the good management of 
the Community. How to succeed in 
all this ? it is a work the very thought 
of which crushes you. But be not 
afraid: use the necessary means and 
you will succeed more easily than you 
can imagine. 

The first means is suggested by St. 
Ignatius. In his rule for the Supe- 
riors of the Company of Jesus, he 

39 



PRACTICAL MANUAL FOR THE 

orders them besides the usual medi- 
tation, to make an hour of considera- 
tion upon their office and the mode of 
fulfilling it. I do not say that you are 
obliged to spend a whole hour in this 
consideration, at least a quarter of 
an hour would be enough. But never 
omit this quarter of an hour for any 
excuse no matter how occupied you 
may be. The best time for you might 
be immediately after breakfast. Re- 
tire to your own room and there after 
having devoutly recommended your- 
self to God, go over the names of 
each of the sisters, reflect for a space 
on each one, upon their various of- 
fices, then upon the affairs you have 
that day to attend to. To help your 
memory, keep a little book in which 

40 



SUPERIORS OF RELIGIOUS HOUSES 

write down simply what has to be 
done each day. It is incredible of 
what use this will be for the regu- 
larity of all that has to be done, as 
well as what a saving of time. 

The other means is not to over- 
load yourself with obligations which 
would prevent your attending as you 
should to your charge of Superior, 
which is of more importance, and 
upon which the good order and work- 
ing of the community depend. Do 
not let yourself be deceived by the 
notion of your Sisters' incapacity; 
rather as St. Ignatius advises: leave 
a certain liberty of action to each one 
in her own employment. Your di- 
rection added to their own personal 
experience will contribute to fit them 

4i 



PRACTICAL MANUAL FOR THE 

for their duties. You have to in- 
struct, to regulate, to make yourself 
acquainted with all, but not to do all 
yourself. The head must not do 
what the hands do: it orders while 
the hands work. This rule is of the 
greatest importance, to be specially 
maintained in regard to the temporal 
administration, which requires much 
time and thought. All the more be- 
cause should one of the sisters make 
a mistake you can correct or repair 
the mistake, whereas if you make a 
mistake yourself you will give occa- 
sion for criticisms and grumbling, 
and your authority will be dimin- 
ished. The same may be said of in- 
tercourse with seculars. St. Francis 
de Sales asks what part may a Supe- 

4 2 



SUPERIORS OF RELIGIOUS HOUSES 

rior give to seculars? And he an- 
swers: "It must be only the twelfth 
part, the other eleven parts must re- 
main to be employed in the house." 
When necessity or charity require the 
Superior to speak with seculars she 
must not fail to do so, but beyond this, 
she must be as brief as possible with 
them. Her subjects will thus have 
no cause to complain of never finding 
the Superior, or for thinking she has 
not a thought to bestow on her sis- 
ters, nor with such pretexts will they 
be able to excuse their infractions of 
the rule, or for giving and taking 
things from outsiders without leave. 

The room of the Superior should 
be always accessible to all her sub- 
jects, that she may there and at all 

43 



SUPERIORS OF RELIGIOUS HOUSES 

hours lovingly welcome them, and 
without showing any sign of hurry, 
listen to their doubts, smooth their 
difficulties, console them in their afflic- 
tions, sympathize with them in their 
weaknesses, encourage them in the 
practice of virtue, in a word fulfil the 
office of mother towards them. St. 
Francis de Sales proposes to super- 
iors the example of the mother hen 
which never scolds nor is angry with 
her chickens, when they run in troops 
to crouch under her wings, but on 
the contrary spreads them out as 
widely as she can to shelter them all, 
and then lovingly and patiently keeps 
them all covered and in safety. 



44 



CHAPTER IV 

PRUDENCE 

LET prudence stand as a wise 
counsellor beside vigilance. St. 
Augustine says that Prudence is to 
be preferred in a Superior even to 
sanctity, for he says a saint is only a 
saint for his own sake, whereas a 
prudent Superior is for the welfare 
and advantage of others. Prudence 
will teach in the first place to distin- 
guish vigilance which is a virtue, 
from anxiety which is a weakness. 
Be attentive and vigilant, but do not 
imitate those timid, inquisitorial, sus- 

45 



PRACTICAL MANUAL FOR THE 

picious Superiors who take umbrage 
at everything, who even set people to 
overlook and spy, and report all the 
proceedings of the sisters, as if they 
were so many convicts in a prison. 
Such doings bring discord into com- 
munities, and easily become the cause 
of divisions, aversions and animos- 
ities. The virtue of prudence distin- 
guishes, in the rule, the spirit which 
vivifies from the letter which kills. 
It can pass over what cannot be cor- 
rected, it does not lay too much stress 
on trifles, it moderates indiscreet zeal 
and indicates how things should be 
done, perhaps not in the way that in 
the abstract might be the best, but in 
the way that is possible, because 
sometimes while striving uselessly for 

46 



SUPERIORS OF RELIGIOUS HOUSES 

the best, one misses what is good. It 
is an excellent thing for you to aim 
high in the pursuit of perfection for 
yourself, but it may not always be 
wise to aim imprudently high in the 
direction of others. The saints were 
ever strict with themselves and in- 
dulgent with others. From their 
teaching and example you may learn 
the following rules of prudence: 

Study the character, inclinations 
and abilities in the distribution of of- 
fices, so that you may know how much 
labor can be easily borne, how much 
would overtax the strength both phys- 
ical and moral. So arrange things 
that no sister is oppressed with fa- 
tigue, but has plenty of time to attend 
in peace to her spiritual exercises, to 

47 



PRACTICAL MANUAL FOR THE 

take the needful rest and recreation, 
that she may preserve health and 
strength to the glory of God. Show 
esteem for the sisters, find excuses 
for their failings, praise the good they 
do. Do not expect that to be accom- 
plished in one day which would take 
months or even years to do. St. 
Francis de Sales used to say with a 
smile, that he was all powerful, be- 
cause on the one hand he only willed 
that which the Lord willed, and on 
the other he never required from men 
more than their weakness would al- 
low them to do. Be on your guard 
against tale bearers, listen to them 
coldly and before believing them, sift 
the matter yourself, examining with- 
out prejudice what you have been 

48 



SUPERIORS OF RELIGIOUS HOUSES 

told. It often happens that not more 
than half of the half is to be believed. 
Never act with precipitation and at 
a venture when you are agitated, nor 
allow yourself when angry to give 
any order, nor begin a discussion with 
angry looks and words: all these 
things excite contempt, lessen author- 
ity and greatly alienate affection from 
the Superior. St. Francis de Sales 
used to say: "We have made an in- 
violable compact, my tongue and I, 
pledging each other our word upon it, 
that as long as my heart is disturbed, 
my tongue is not to utter a word, 
and when my heart feels no longer 
any movement of anger then my 
tongue can say all it chooses/' Al- 
ways keep secret everything that has 

49 



PRACTICAL MANUAL FOR THE 

been confided to you, either of the 
faults of the Sisters, or their family 
affairs, or of the letters they send or 
receive, or in fact everything that 
might cause pain were it to be known. 
Trust not too much in your own 
judgment, but willingly ask the opin- 
ion of others especially of the counsel- 
lors, or the most perfect, and adopt 
their advice when possible. This will 
prevent grumbling and will ensure 
more willing acceptance of your 
orders. In things of greater impor- 
tance, consult your immediate supe- 
riors so as to strengthen yourself by 
their authority. Do not easily make 
changes, or introduce new customs 
out of your own head. When you 
have taken a determination carry it 

5o 



SUPERIORS OF RELIGIOUS HOUSES 

out firmly, without letting yourself 
be drawn aside from it or be in- 
fluenced by any human respect. Be 
not cast down by contradictions or 
adversities, knowing that these are 
the ordinary marks of the works of 
God; neither lose courage or patience 
if you do not succeed in pleasing 
every one. According to the maxim 
of St. Ignatius, work as though all 
depended on you, and trust in God as 
though all depended on Him. 

Another duty of the Superior which 
requires the greatest prudence is that 
of correction. The Venerable Lanci- 
cius lays down the following rules: 
Never condemn any one unheard. 
Do not reprove too often nor for 
trifles; never when in a state of agi- 

5i 



PRACTICAL MANUAL FOR THE 

tation or anger. Choose the most 
favorable moment for correction, 
giving the one who has committed a 
fault time to enter into herself and 
to regain her composure. Never 
give penances at supper, which might 
prevent quiet sleep, or disturb the joy 
of the preparation for Communion. 
If the sister to be punished is not well, 
wait till her health is quite restored 
before inflicting the penance. When 
correcting, take into consideration 
the age, character and office of the 
person to be corrected. Carefully 
avoid every bitter or imperious word : 
this also applies when you have to 
deal with the tempted or the scrupu- 
lous. After the correction has been 
made, show clearly you have no ill 

5* 



SUPERIORS OF RELIGIOUS HOUSES 

feeling towards the person admon- 
ished: when you take leave of her 
do so with the utmost cordiality. 
Let it be seen that you feel regret 
that, as a conscientious duty, you are 
obliged to inflict a penance. Use the 
greatest kindness to the one who ac- 
knowledges her fault. Never show 
that you remember a fault when it has 
been followed by amendment. Never 
speak to others about the correction 
you have thought right to make. 
Put yourself in the place of the cul- 
prit and say to yourself: If I had 
her disposition and were in her actual 
circumstances, how reasonably should 
I not wish to be treated? This is 
nothing but the practical application 
of Our Lord's admonition: "All 

53 



SUPERIORS OF RELIGIOUS HOUSES 

things therefore whatsoever you 
would that men should do to you ; do 
you also to them." (Mat. vii. 12.) 



5* 



CHAPTER V 

CHARITY 

CHARITY is the principal point 
of good government: therefore 
the virtue of all others which a good 
Superior should aim at practising. 
Without charity the rest vacillates, 
loses all efficacy, reaches no good re- 
sults. You are convinced, no doubt, 
of the general reasons of the excel- 
lence, necessity and advantages of 
this queen of virtues, now consider 
attentively the special reasons you 
have as a Superior, for its practice. 
The first is the very name of 
55 



PRACTICAL MANUAL FOR THE 

Mother given to you. You have 
succeeded to the office of the earthly 
mother whom your daughters have 
left for the sake of Christ, believ- 
ing they would find a second mother 
in you. There is only this differ- 
ence between the love of a mother 
according to the flesh which is a 
natural love, and the love of a 
mother according to the spirit which 
is inspired by divine grace. This 
spiritual love therefore ought to 
be not only greater but more per- 
fect than the natural love, inasmuch 
as grace is more perfect than na- 
ture. It is therefore your essential 
duty: your conscience must not be 
satisfied with having less tenderness 
and solicitude for your sisters, what- 

56 



SUPERIORS OF RELIGIOUS HOUSES 

ever their personal qualities, than their 
earthly mother would have. Sec- 
ondly, the quality of your daughters. 
They were not born slaves; of their 
own free will and choice they have 
put you in the place of their own 
mother. They are the beloved 
daughters of God, Who is a God of 
infinite goodness and mercy. They 
are the most precious portion of the 
flock of Christ, He has made them 
His Spouses. If you had charge of 
the daughter of some great monarch 
destined one day to mount the throne ; 
with what solicitude and respect, with 
what consideration would you not 
treat her! Revive your faith and 
know that your Sisters are even more 
worthy of consideration than any 

57 



PRACTICAL MANUAL FOR THE 

King's daughter. Thirdly, the post 
you occupy. If Christ has given 
charity as a sure mark of His disci- 
ples, with what perfection should she 
practise charity who by her office 
represents Christ and holds His 
place ? If you fail in charity can you 
expect to hear from His lips any 
words but these : "Amen I say to 
you, I know you not"? I know you 
not for my representative, for you 
have not even the character of my 
disciples. Your lamp is unprovided 
with the oil of charity, you can only 
be numbered among the foolish 
virgins. Fourthly, Jesus declares in 
the Gospel that His yoke is sweet and 
that His burden is light. It is for 
you Superiors to make it so. Woe to 

58 



SUPERIORS OF RELIGIOUS HOUSES 

you if by failing in charity you make 
that yoke hard and unsupportable 
which, according to His Divine prom- 
ise should be easy and light to bear. 
You would wound Jesus in the apple 
of His Eye grieving Him in what He 
holds most dear. Fifthly, the judg- 
ment with which you will be judged 
and which will turn specially on the 
charity you have extended to others, 
as you learn from the Gospel Our 
Lord in describing His judgment of 
us speaks only about the acts of mercy 
done towards our neighbor. Who is 
more nearly neighbor to you than your 
sisters? It is written by the Finger 
of God that the judgment of those 
who show no mercy will also be with- 
out mercy, a thought w r hich ought to 

59 



PRACTICAL MANUAL FOR THE 

make us tremble! Sixth, the merits 
you will gain in the perfect practice 
of charity, for that requires no less 
than a complete mastery of self, and a 
constant victory over your passions. 
It is quite easy to be carried away by 
impetuosity, to listen to self love al- 
ways impatient of the smallest con- 
tradictions: these are arts easily 
learned without a master. The 
school of Jesus Christ is quite the ap- 
posite; "Learn of Me," He says, "be- 
cause I am meek and humble of 
heart." Meekness and humility are 
the flowers from which ripen the 
fruit of Divine Charity. Seventhly, 
it is the surest way to make yourself 
obeyed with alacrity and pleasure. 
Nothing resists a meek and humble 

60 



SUPERIORS OF RELIGIOUS HOUSES 

soul, whereas nothing good is to be 
gained by an imperious and angry 
spirit. It is true you may be obeyed, 
but it will be grudgingly. A thou- 
sand difficulties will be found in 
all your orders, a thousand ex- 
cuses to avoid carrying them 
out. No matter what efforts each 
one makes to overcome herself, she 
will feel weariness and sadness and 
will long for the time w T hen the Su- 
perior is to be changed. What is 
done unwillingly is not worth any- 
thing. He who works from fear does 
all lazily and carelessly, and fails not 
to shake off the yoke on the first op- 
portunity. Those on the contrary 
who rule by love, sweetness and kind- 
ness are loved and desired by all; 

61 



PRACTICAL MANUAL FOR THE 

every one carefully avoids giving 
them the least displeasure. In one 
of his sermons St. Bernard says that 
it is impossible to rule well unless 
sweetness is the principle and rule of 
government. He uses a most ex- 
pressive mode of conveying this truth 
to the minds of his hearers, when he 
says : "As it is impossible to please 
God without faith, so it is impossible 
to please men without sweetness." 
And he quotes his own experience. 
As a young abbot his burning and 
fervent zeal inclined him overmuch 
to the side of rigor, so that he was 
feared by all and avoided by the 
greater number. As soon as he be- 
came aware of this he humbly begged 
^pardon, changed his severe ways and 

62 



SUPERIORS OF RELIGIOUS HOUSES 

making use of fatherly kindness, so 
straightly bound to himself the hearts 
of his monks that he governed seven 
hundred with the greatest ease 
and success. Besides common sense 
alone would prove the same. Ask 
who you will which he prefers, sweet- 
ness or rigor, he will unhesitatingly 
reply that all will follow after sweet- 
ness and turn their backs upon sever- 
ity. The greatest difficulty which 
arises in this regulating of yourself 
by loving kindness is when there are 
obstinate, frivolous, fiery or hysterical 
people in the house, who seem to take 
advantage of your goodness to be- 
come more insolent and troublesome. 
Well, reflect that the Lord has con- 
fided them to you to make them bet- 

63 



PRACTICAL MANUAL FOR THE 

ter. Remember the loving kindness 
of Jesus towards the Samaritan 
woman. Consider too if a lamb falls 
down and breaks a leg, the shepherd 
does not beat the poor beast and pro- 
ceed to break its other legs. On the 
contrary, he comforts and lifts it up, 
pouring balm into the wound. He 
binds it up skilfully and does all he 
can to soothe the pain of the wound. 
Do you imagine you are doing a 
pleasing service to God when you 
treat with harshness His little lamb, 
which by reason of His trust in you, 
He has given into your charge to 
guide and keep? The erring can be 
brought back to repentance by a kind 
rule : they will never enter into them- 
selves if the Superior is harsh or bit- 

64 



SUPERIORS OF RELIGIOUS HOUSES 

ter. A good Superior should be ani- 
mated with the spirit of Christ. He 
appeared to love sinners even more 
than the good, saying He had not 
come for those in health but for the 
sick, and that the angel of God would 
rejoice in heaven over one sinner do- 
ing penance. "For my part/' declares 
St. Francis de Sales, "I prefer to com- 
passionate the infirmities of others 
than to offend against charity and 
patience by over much zeal." And 
writing to a Superior he says : "Be 
very tender towards the imperfect, 
for even a sinful soul can reach per- 
fect sanctity if it is kindly helped. 
Now it is your business to help the 
imperfect. The Superior is not so 
much for the strong as for the weak." 

65 



PRACTICAL MANUAL FOR THE 

Even should you not succeed in curing 
the faulty soul, what a consolation it 
will be for you if you can truly say: 
I have done what the Lord com- 
manded, what He Himself did to the 
Samaritan woman. I have behaved 
throughout as a good and loving 
mother. 

The Venerable Lancicius puts be- 
fore you two mirrors in which you 
can see in practice the two different 
modes of governing. First mirror, 
the harsh and rigorous mode : Care- 
fulness in making your authority felt, 
rather than in making it sweet and 
moderate. Dryness and sharpness in 
words, using despotic terms such as : 
I command you, I will have it so, 
make no answer, it is enough that 

66 



SUPERIORS OF RELIGIOUS HOUSES 

such is my will. Answering sharply 
without taking time to consider, cut- 
ting short the speaker before half has 
been said, refusing to hear any rea- 
sons. Acting in a dry and decided 
way, with a serious air or with over- 
strained politeness indicating a lack 
of sincerity. Acting with partiality, 
refusing to some what you grant to 
others, granting requests with a bad 
grace thus rendering even benefits 
painful and oppressive. Making a 
mystery of everything, keeping secret 
things which it would be pleasant to 
know and which could well be told, 
taking no part in those cheerful and 
innocent conversations which rejoice 
the mind and maintain charity. Un- 
bending in the matter of reasonable 

67 



PRACTICAL MANUAL FOR THE 

requests, treating as mere fancy or 
foolish touchiness the ills confided to 
you. Even should the thing be only 
fancy, is that not often in itself an ill- 
ness? Taking no thought or notice 
when told that a sister is tired or 
sad. To be unwilling to call in the 
Doctor, or to give the medicines he 
orders. To count every mouthful 
that is eaten, complaining of having 
to spend too much. All these things 
are contrary to confidence in God and 
to charity. They are more than suf- 
ficient to alienate the affections of 
your subjects and to give them cause 
to consider you miserly. To let a 
whole day go by without once or even 
several times going to visit the sick. 
The Superior ought to be persuaded 

68 



SUPERIORS OF RELIGIOUS HOUSES 

that no visit is as valuable to the sick 
as hers. Nor is it enough to say that 
the infirmarian does the needful in 
caring for the sick and that you have 
so much other business on hand. 
This is the first and weightiest of your 
duties. A mother would not act so 
with her sick child. One of the most 
frequent temptations which embitters 
the religious life is precisely dislike of 
the Superior. A government such 
as this would only add fuel to the 
flame. An uncivil act is often enough 
to inflict a wound so deep on the heart 
that it can be healed by nothing short 
of a miracle. 

The second mirror shows the other 
side of the picture and contains all 
the marks of a government according 

69 



PRACTICAL MANUAL FOR THE 

to God. In all the orders given and 
dispositions taken let your authority 
be as little felt as possible. Behave 
in such a way to all by sharing in the 
consolations and afflictions of your 
sisters, that each may feel she is singly 
and sincerely loved and esteemed. 
Keep your countenance always calm, 
open and smiling that you may ap- 
proach all hearts as an angel of peace. 
Be therefore the first to greet your 
sisters with gentle courtesy. If one 
of the sisters works at a distance, 
make some excuse to visit her often, 
ask after her health, if she needs any- 
thing, how she likes her work. Show 
esteem and kindness towards her, no 
matter how disagreeable may be her 
character. Encourage all, sustaining 

70 



SUPERIORS OF RELIGIOUS HOUSES 

them and relieving them, and never 
asking from them more than they can 
do. Listen willingly to excuses, and 
yield easily to just reasons. Spare 
your sisters all the troubles you can, 
and sweeten those which cannot be 
avoided. Even when these troubles 
are imaginary or exaggerated, re- 
lieve them as much as possible and 
grant even more than is strictly 
needed. According to St. Francis de 
Sales, it is better to be deceived in 
doing good, than to sadden and 
mortify any one for fear of being 
deceived. Even should the person 
abuse your kindness, it is quite possi- 
ble she might do a thousand times 
worse if she were harshly treated. 
Grant all that does not wound your 

7i 



PRACTICAL MANUAL FOR THE 

conscience or disturb religious disci- 
pline. When granting any request do 
so willingly and graciously. If, as 
sometimes happens, you are obliged 
to refuse a request, do so in such a 
way that the sister may see how sorry 
you are that you cannot grant what 
she asks, and while encouraging her 
to be patient, express your willing- 
ness to comply with her wishes on 
some other occasion. Have a moth- 
er's heart for your sisters, by being 
tender and expansive. Be always 
kind in compassionating them, gener- 
ous in giving them little favors and 
surprises, and in procuring for them 
suitable rest and relaxation. Win 
their confidence by kindly and affable 
ways, be gentle and patient in wel- 

72 



SUPERIORS OF RELIGIOUS HOUSES 

coming and listening to all, in spite of 
the weariness some might cause. In 
fact make yourself all things to all 
men in the Lord, without any differ- 
ences or favoritism. Be specially 
and tenderly charitable towards the 
sick and take an affectionate care of 
the lay sisters, who are also tenderly 
beloved spouses of Jesus. See that 
they have plenty of time for their 
spiritual exercises, and are instructed 
in Christian doctrine and the obliga- 
tions of their vows. See to it that 
their work is never overburdensome 
to them. Always assist at the recrea- 
tions, so that they may be spent reli- 
giously and in such a way as to be a 
true relaxation, as well as an exercise 
of fraternal charity. St. Teresa hear- 

73 



PRACTICAL MANUAL FOR THE 

ing that a certain Superior caused the 
recreations to be spent in great seri- 
ousness, thus admonished her: "Are 
we women not foolish enough by na- 
ture, but we must become foolish also 
by grace ?" During recreation she 
herself would always laugh heartily 
and take part in innocent amuse- 
ments, even when she felt least in- 
clined to and was most oppressed with 
anxious cares. Never put economy 
in the first place, nor be hard in money 
dealing with shop-keepers and work- 
men. The expenses for the church 
and charity to the poor must be first 
and amply provided for, and the food 
of the community must always be of 
good quality, wholesome and abun- 
dant. To sum up all in one word: 

74 



SUPERIORS OF RELIGIOUS HOUSES 

Keep the most tender, loving, sweet 
and generous Heart of Jesus ever be- 
fore your eyes as a model to be faith- 
fully and lovingly copied. 



75 



CHAPTER VI 

FIRMNESS 

IT by no means follows from all 
that has been said, that your in- 
dulgent toleration is to be blind and 
pusillanimous. When it is a question 
involving the glory of God and the 
good order of the house then indeed 
you must arm yourself with holy dar- 
ing, advising, correcting, punishing 
and by all the means in your power 
opposing yourself resolutely to all 
scandal or disorder. If from human 
respect or timidity you let things 
slide, universal disorder will follow. 

76 



SUPERIORS OF RELIGIOUS HOUSES 

Will you not be responsible for this 
universal disorder which you might 
and ought to have prevented? Our 
loving Saviour tells us in the Gospel; 
"I am the good Shepherd. The good 
Shepherd giveth His life for His 
sheep, but the hireling flieth when he 
seeth the wolf coming and leaveth 
the sheep." Upon these words St. 
Augustine says that "he that flieth 
and abandoneth the sheep in danger 
is not the only hireling; he also is a 
hireling, who from human motives, 
from a coward fear of exposing him- 
self to the annoyances and persecu- 
tions of the wicked is silent when his 
conscience and the good of souls 
would oblige him to speak. Thou 
with thy silence," says the holy 

77 



PRACTICAL MANUAL FOR THE 

Doctor, "didst fly, cowardice of soul 
was thy flight. In body thou wert 
present, but in soul thou didst fly." 
And St. Ephrem declares : "The neg- 
ligence of pastors is the joy of the 
wolves." 

If by reason of your slackness the 
rule is violated with impunity, the 
practice of poverty is lessened, silence 
is constantly broken, the parlor be- 
comes a general meeting place, cliques 
and parties are formed ; who is to give 
an account of all this to God if not 
you who are set apart for the very 
purpose of maintaining regular ob- 
servance and promoting fervor? 
Your Sisters have defects, which is 
not so very surprising. If they are 

78 



SUPERIORS OF RELIGIOUS HOUSES 

not perfect, they are nevertheless 
bound to tend towards perfection, 
and it is your business to help them 
to eradicate all that prevents their 
aiming at perfection. The soft, 
nerveless Superior runs the risk of 
spoiling everything. The good spirit 
once lost in a community, what efforts 
will not be required before it can be 
brought back to fervor. You will 
soon find yourself in a hornet's nest, 
for it is foolish to imagine you can 
make yourself loved by a good nature 
which allows and endures everything. 
Rather you will be despised, and all 
esteem for you will be lost. 

Be courteous and pleasant to all, 
but at the same time know how to be 

79 



PRACTICAL MANUAL FOR THE 

respected and obeyed. Combine 
sweetness with firmness. St. Teresa 
had made her convents into a train- 
ing ground for the most heroic vir- 
tues, and all ran with a marvellous 
generosity in the way of perfection, 
needing a curb to restrain them rather 
than a spur to urge them on. Yet 
she obtained all by means of love. 
True sweetness does not consist in 
glossing over defects but rather in 
striving untiringly to correct them. 
What mistaken zeal would attempt to 
do by threats and harshness, true 
charity does with ease by sweetness 
and kindness. Such is the way, then, 
to make your rule efficaciously sweet 
and sweetly efficacious. Many and 
grave are your duties, O Superiors! 

80 



SUPERIORS OF RELIGIOUS HOUSES 

But think that the crown also will be 
great which by the faithful doing of 
them you will acquire in heaven. 



THE END 



81 



DEC 31 1912 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Feb. 2006 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 



